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Prince’s Research Excerpts: Temples & Mormonism – 1854

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TEMPLES, 1854.

1854:    Jan.:  Those who reject it here won’t hear it in hereafter

“Q. But inasmuch as it is the object of God to save men, why not send the gospel to each generation here and in the next world also?

A. Because if they reject the gospel here, they have not the privilege of entering into the prison in the spirit world, and of again hearing the gospel among those who never heard it while in the flesh: God’s justice requires those who reject the gospel to be damned, instead of being favored with a prison among those who are less guilty.  Those in prison are in an intermediate state: they are not saved, neither are they irrecoverably lost: but when the gospel is preached to them it will decide their fate, redeeming those who receive it, and damning those who reject it; the one rising to light, glory, and happiness–and the other falling to darkness, damnation, and misery.  And thus will the living and the dead be judged by the same gospel; and the mercy and justice of God be manifested to all without partiality.  It will be perceived that the message of the gospel either saves or damns, instead of sending their spirits to an intermediate state.”  (Orson Pratt, “Questions and Answers on Doctrine,” The Seer 2(1):207-208, Jan., 1854)

3 Feb.:  Wilford Woodruff Jr. sealed to eternal life.

“Wilford in the name of Jesus Christ and by virtue of the Holy Priesthood I lay my hands upon your head and seal upon your head a Fathers blessing and seal upon you the priesthood of Aaron which you have received and also to dedicate you unto God for the purpose of the ministry.  I seal upon your head all the blessings of Abram Isaac & Jacob.  I seal you up unto Eternal life and no power shall take your crown.  And you shall live long upon the Earth and do great good and bring many souls into the kingdom of God.  And you shall stand in the defence of Zion and if you will be faithful in keeping the Commandments of God you shall Receive the fulness of the priesthood and the Apostleship and the keys thereof and shall follow the footsteps of thy father wherein he has been faithful in the Apostleship.  And thou shalt live and not die.

Thy body shall not be laid in the grave but thou shalt live till the coming of Christ.  Then shall thy body be changed in the twinkling of an eye from mortality to immortality, and Shall be caught up to meet the Lord in the air when he shall come in the clouds of heaven to meet with the saints on the earth.”  (Blessing of Wilford Woodruff Jr. by Wilford Woodruff, in Wilford Woodruff diary, 3 Feb., 1854)

3 Feb.:  2-3 hour lectures following endowment.

“The ordinances of endowments were commenced in the Council House, G. S. L. City.  Six men and seven women received their blessings.  After that endowments were given almost daily on week days for months, generally under the direction of Heber C. Kimball who frequently lectured to those going through for two or three hours at a time.”  (From H. O. Journal, in JH 3 Feb., 1854)

23 Mar.:  Endowments given twice a week.

“Endowments are given twice a week.”  (Thomas W. Ellerbeck [SLC] to Amos Milton Musser [India], 23 Mar., 1854; in Our Pioneer Heritage, 12:364, 1969)

6 Apr.:  Those who will minister in the Celestial kingdom.

“I am often asked if they will be saved who go to California in search of worldly riches.  I answer, yes, some of them, so as by fire.  They have not wisdom, discretion, and natural ability enough; and I suppose their spirits, before they came into this world, were not endowed with the same amount of rationality and reflection as others, so that they cannot be saved without passing through the fire.  Let them go to California who wish; and if any of the Saints owe them anything, pay them honorably, and if they owe you anything, I will give you liberty to make them pay you.  I have as a general thing made such brethren pay me that which they owe.  I calculate on their paying their debts, and also that they shall not steal anything from this people; but they may go down into their sufferings as quick as they please; for the quicker they go there, the quicker they will get through them.  Will they be saved?  Yes.  What! and be prepared to go into the Celestial Kingdom of God?  Yes, if they repent of their sins, and turn unto the Lord.  And what will they do there?  They have been told, years ago, not to do anything that would aid and build up the Gentiles; but they will do it, and they must needs go through the suffering that awaits them, to prepare them to go into the Celestial Kingdom.  Will they be crowned with crowns of Glory, Immortality, and Eternal Lives?  No; but they will be prepared to enter there to serve others that are prepared to receive Kingdoms, Thrones, Principalities, and Powers.  That may perhaps appear a strange idea to some of you.  If you want to know it, I will tell you the truth, and you may call it revelation or anything else you please.  When you go into the Celestial Kingdom, you will have your resurrected bodies, and you will gather around you your families, and friends, and be associated with them there, as here.  We are now mortal; there we shall be immortal; this difference will exist, and it is all the difference.  Mortality is a perfect similitude, pattern, or emblem of the Celestial Kingdom, only the one is mortal life, and the other is Life in Immortality.  Can you who own extensive farms work them with your own hands?  No; but you have to hire help.  Ask the woman who has thirty or forty of a family under here care, if she with her own hands, can do the work necessary to be done in such a family.  She cannot do it without procuring help; she obtains servants to assist her.  The extensive farmer has around him his associates, who are not capable of themselves of gathering around them property so as to be independent, so they are dependent on the man who knows how to direct, and increase from the elements the riches of this life, and he hires them, and pays them their wages, to help hikm to do the work necessary to improve every foot of his farm or inheritance.  You will find the same thing in the Celestial World, among the Kingdoms of our Father in Heaven.

You will find millions of the inhabitants of the Earth there who are not capable of being crowned with Glory, Immortality, and Eternal Lives.  Those who are faithful in putting out their talents to usury, will receive an increase according to their diligence.  But shall we say that all are capable of becoming Lords, and Kings, and of being crowned with crowns of Glory, and receiving Kingdoms, and Powers, and Exaltations, and Thrones?  No, we do not; for they will be no more capable of it than they are of enjoying the riches of eternity here, and of properly applying them in this mortality, were they put in their possession, which would be the sure means of their destruction.  They would not know what to do with such extensive riches.  You may put that down as revelation, and have Brother George write it.”  (Brigham Young, 6 Apr., 1854; Collier, TPBY 3:265-267)

15 Apr.:  The Lord shall visit his temple in might.

“‘Behold, the Lord cometh!’  A blissful sensation

Pervadeth the breasts of the Saints as they hear;

The climax so grand of this last dispensation

In fulness of splendour and glory is near;

Yea, they greatly rejoice, and a temple are rearing,

To view His descending so gorgeously bright;

And they shall first see Him who wait His appearing,

To suddenly visit His temple in might.

For behold, He is coming, their glorious Lord,

His foes to extinguish, His Saints to reward!”

(Emily Hill, “Signs of the Times,” MS 16(15):240, 15 Apr., 1854)

23 Apr.:  Sealings in Young’s Office.

“Between meetings Pres. Young Kimball Grant & E Snow sealed several couples in the office.”  (Historian’s Office Journal, 13 Apr., 1854–8 May, 1855, LDS Archives, p. 12)

28 Apr.:  Survey for new endowment rooms.

“Ground was surveyed for the new endowments rooms on the Temple Block.”  (JH 28 Apr., 1854)

Apr.:  Plan of Salt Lake Temple revealed to Brigham.

“I scarcely ever say much about revelations, or visions, but suffice it to say, five years ago last July I was here, and saw in the spirit the temple not ten feet from where we have laid the chief cornerstone.  I have not inquired what kind of a temple we should build.  Why?  Because it was represented before me.  Wait until it is done.  I will say, however, that it will have six towers, to begin with, instead of one.  Now, do not any of you apostatize because it will have six towers, and Joseph only built one.  It is easier for us to build sixteen, than it was for him to build one.”  (Brigham Young, Apr., 1854.  Quoted in “Pioneer Temple Building in Utah,” RS Magazine 7:661, 1920)

“The cornerstones for the Salt Lake Temple were laid on April 6, 1853.  During the following year, architect Truman O. Angel published a description of the projected temple.  His plan for the exterior was followed closely as the temple was erected.  In the interior, however, he said there would be a basement including a baptismal font, and two main floors each having a room 80 x 120 feet in size.  Like the Nauvoo Temple, these rooms were to have arched ceilings providing space for small partial stories above.  As late as 1874, Angel’s description was again published virtually unchanged.”  (Richard O. Cowan, “Temple Building Ancient and Modern,” BYU Press, 1971, p. 12.  Quotes Deseret News 17 Aug., 1854 and MS 26:273-275, 5 May, 1874) 

29 Jun.:  Progress on constructing an endowment room.

“George A. [Smith] is our Historian, and has his office in the large upper room of the Council House; he is going ahead with the History.  The ground is excavated for the Historian’s office, and a house adjoining it; also an endowment room, which we expect to finish this season; with many other large buildings.”  (Heber C. Kimball [SLC] to his son, William [England], 29 Jun., 1854; MS 16(40):634, 7 Oct., 1854)

Jun.:  Oneness of Godhead/potential godhood of man.

“Jesus in his prayer to the Father says, ‘And all mine are thine, and thine are mine.’  (Jn. 17:10.)  Again, Jesus says, ‘All things that the Father hath are mine.’  (Jn. 16:15.)  Hence we perceive, that the Father inherits all things, that Jesus inherits all that the Father does; and that the saints are to be equal with Jesus and be joint heirs with him in all his possessions, and to sit down with him on his throne, even as Jesus sits on his Father’s throne and exercises almighty power in his kingdoms: consequently all glorified worlds that have been, that are, and that ever will be, appear to be the common property of all saints who attain to the fulness of the glory of the celestial world.  Herein consists the perfect oneness between the Father, Son, and all his Saints.  The Saints will be as perfect as the Father and Son are perfect; they will be as pure as they are; they will receive a fulness of all truth–even a knowledge of ‘all things as they are, as they were, and as they are to come.’  They will be ‘equal in power, and in might, and in dominion,’ they will ‘inherit all things;’ they will be crowned over all the kingdoms of our God.  All principalities and powers, whether in heaven or in the heaven of heavens, in the heights above or in the depths beneath will be subject to them.  Each one will be God in all the fulness of His glorious attributes, swaying almighty power over all, and in all, and through all things.  Then we shall know that we are in God and God in us; otherwise, we could not abound; then we shall know that there is but one God so far as the attributes are concerned, and that He dwells in an infinity of tabernacles; and that He has prescribed laws to govern Himself in all the tabernacles which He inherits, and that He acts in and through each tabernacle according to His own laws; and the fulness of His attributes in one tabernacle will not act in opposition to the fulness of His attributes in another; but He will act in all His dwelling places in harmony with Himself.

Now, we are but parts of God, dwelling in different tabernacles, and we are required to gain other parts; and if we abide in the law ordained for our government, God will impart more of Himself; hence Jesus says, ‘Inasmuch as ye have received me, ye are in me, and I in you.’  When we have received him in fulness, it prepares us to be joint heirs with Him in the inheritance of all things.  It is this fulness of God in each tabernacle that inherits all things–that possesses all things–that exercises power over all things–that reigns over all, erecting His thrones upon all glorified worlds, and giving Himself universal dominion wherever He may dwell whether in one tabernacle or in the whole.

The earth, as we have already stated; will be one of the glorified kingdoms, where the resurrection saints will receive their inheritances, and their thrones; but during the Millennial period, they will not dwell so constantly on their earthly thrones as on their heavenly ones.  After the earth has passed away and been made new, and becomes a glorified and celestial world, it will be crowned with the presence of God the Father, and it will be the dwelling place of numerous tabernacles of God; for though each inherits all things, no one can be in two places at once, so far as the tabernacle is concerned; therefore the glorified earth will be the homestead of those saints who have previously inhabited it; while the saints of other glorified worlds who also inherit all things, will have the respective worlds to which they belong as their everlasting homes or head quarters.  Thus God by His attributes, inhabiting an infinity of tabernacles, dwelling on numberless worlds, can be in them all at the same moment, and thus be Omnipresent.  While if it were not for this arrangement, He could only be on one world at a time.  Oh, how great and marvelous are the ways of the Almighty!  How wonderful are His doings!  He organizeth for Himself dwelling places in all glorified worlds that He may abide in them for ever!  He maketh them beings independent in the highest sphere, and yet by His wisdom He subjecteth them to the same celestial law and uniteth them as one!

When the resurrection saints have attained to all this fulness of glory, and have become exalted as gods upon their eternal thrones, there will be no possibility of their falling, any more than there is of the fall of the Father and Son.  Therefore the inhabitants of all inferior kingdoms, over whom they reign, will look to them with the same confidence that we now look upon the Lord our God.  And God, that is in each, will proclaim Himself to all his creations as the only wise God, that besides Him there is none else, and that He is from everlasting to everlasting, His works having no end, neither beginning.

Notwithstanding we have spoken of the saints jointly inheriting all things, yet there will, undoubtedly, be strict and unchangeable laws regulating this joint inheritance, by which no one will be permitted to infringe upon the rights of others; these laws being established upon the strictest principles of justice and equity, from which there will be no deviation.  Each will be appointed to take the immediate charge of particular or specified portions of the joint inheritance, over which he will more immediately rule: though the whole is the inheritance of each, yet each cannot, in his own person, be every where present to govern and rule over the whole: therefore each will have his family, and particular kingdoms, and worlds assigned him to govern and control, so that the great, universal, and infinite inheritance may be properly managed for the benefit of its joint owners.  This will be a grand co-partnership, embracing the inhabitants of all glorified worlds who have attained to the fulness of celestial glory.

Though the saints are all ‘equal in power, and in might, and in dominion,’ so far as the universal joint inheritance is concerned, yet, we suppose, that they will be unequal in regard to the extent of the allotted portions of the joint inheritance assigned to the management of each.  This inequality probably arising from the nature of their callings and their righteousness in this life.  To illustrate this, we will suppose that all the inhabitants of Utah were united together in a firm or co-partnership, in which each individual should be considered as having equal privileges, or in other words, each individual should be called the possessor and owner of the whole capital invested.  If this capital were appropriated to every species of useful business throughout the territory, it is evident that branches of business assigned to individuals would be very unequal: some requiring a hundred fold more of the joint capital than others, and some would be entrusted, from the nature of the business, with a hundred fold more responsibility than others; but notwithstanding this great inequality in the multiplied branches of industry, in the extent of the responsibility, and in the amount of the joint capital entrusted to some in comparison with others, yet when the whole capital is taken into consideration, they are all equal; for each one possesses the whole; each one has equal powers in regard to the whole; each one inherits all things, included in the great general capital.

Now let this general capital be infinitely enlarged, so as to take within its scope all glorified worlds in boundless space, that now is or that ever will be, and the same principle is equally applicable: it accounts for the inequalities in some things, and for the equality in others; it reconciles the apparent contradictions which some have supposed to exist in the revelations of heaven: it shows how we can ‘inherit all things,’ and be made ‘equal in power, and in might, and in dominion,’ and at the same time be very unequal in the distribution of the management of different portions of the joint inheritance.”  (Orson Pratt, “Resurrection of the Saints,” The Seer 2(6):286-288, Jun., 1854)

8 Jul.:  Temple Block at Manti.

“At Manti, a new fort enclosing about fifty-nine acres, was building of stone and adobies, also enclosing the Temple Block, the old stone fort, and the grist mill.  The wall of the new fort was to be eight feet high, three feet thick at the foundation, and twenty-two inches at the top.”  (MS 16(27):425, 8 Jul., 1854)

31 Jul.:  Progress on SL Temple construction.

“Thinking that a slight account of the dimensions of the Temple would be acceptable, I went into the Architects’ office, and picked up the following skeleton–

Foundation for the Temple–193 feet, east and west through the centre of the building, embracing footing of the walls; 125 feet, north and south through the centre of the towers, embracing footing of the walls; 105 feet, north and south through the centre of the building, embracing footing of the walls.

The main basement 110 feet by 79, the wall in the north and south sides being 8 feet thick, intercepted with pedestals of buttresses; the windows half circle.  In the centre will be the baptismal font room, 58 feet square, with offices for clerks, and appropriate dressing rooms.  The whole foundation will be sixteen feet wide at the bottom, and tapering equally on each side to the basement floor to 8 feet thick, 16 feet below the surface of the earth, and 8 feet above, making the rock work from the foundation 24 feet in height.

The first floor above the basement, 120 feet long by 80 in the clear, arched over 35 feet high in the centre of the arch, walls 7 feet thick, with two tiers of offices on north and south sides, 16 in number, in the dead work of the arch, lighted with oval windows.

The second room above the basement, 121 feet long, 81 wide, 35 high, walls 6 feet thick, having sixteen offices in the dead work of the arch.

The roof will have 8 feet rise to the centre, and be covered with metal.

Each buttress at basement ceiling represents a globe, each changing its position, beginning at south-east corner–sculptured of stone.  Each buttress at termination of ceiling of 1st room, represents the moon in all its phases–sculptured of stone.  Each buttress at termination of ceiling of 2nd floor, represents the sun in all its phases–sculptured of stone.  Each buttress on the sides of the building, Saturn with his rings and satellites–sculptured of stone.

The four corner towers will be ascended by spiral staircases around a stone column; each tower will embrace an area of 40 feet in the footing, with 4 octagon turrets on each of the 4 towers, crowned with pinnacles; the crowning of the buttresses on the towers represents clouds, with rays emanating therefrom.  The west corner towers embrace the Great Bear, pointing to the polar star, or as near as can be.  The towers will be crowned with pinnacles, breaking off with battlements in sections, surrounded by a spire; every stone has its moral lesson, and all point to the celestial world.

The walls are ornamented with 9 buttresses on the north side, 9 on the south side, and 32 adorn the towers; each of the side buttresses will be 100 feet above the base of its pedestal.

The ground is already excavated 16 feet, and hundreds of large blocks are laid; the ground itself, where the foundation is being laid, is of gravel and cement, and almost equal in solidity to the Pudding Stone in the mountains, which is equivalent to founding the edifice upon a rock.

Under the direction of such a comprehensive, mechanical, and inspired genius as President Young, backed by Elder Truman O. Angell, one of the best architects in the world, guided by the light of revelation, this mountain Temple will be one of the most beautiful specimens of art in existence, and as such will attract the attention of the learned world as another specimen of the ‘Mormon Order of Architecture;’ and to the Saints, the great centre point of attraction, as the place to receive the ordinances of the Priesthood, and attend to the baptisms for their dead; the very thought of which glorious principle and privilege, will cause the heart of every Saint to leap with joy, that he lives in a day when God hath restored the ordinances and authority of His kingdom on the earth, to the children of men.”  (George A. Smith [SLC] to F. D. Richards [England], 31 Jul., 1854; MS 16(40):635-636, 7 Oct., 1854)

17 Aug.:  Progress report on SL Temple.

“To the Editor of the Deseret News.

Sir–You request a brief description of the Temple now being built in this city, for the information of your subscribers.  I will give it as presented on teh draught now before me, hoping it will tend to obviate so many questions being asked by various individuals.

The Temple Block is 40 rods square, the lines running north and south, east and west, and contains ten acres.  The centre of the Temple is 156 feet 6 inches due west from the centre of the east line of the Block.  The length of said House, east and west, is 186 1/2 feet, including towers, and the width 99 feet.  On the east end there are three towers, as also on the west.  Draw a line north and south 118 1/2 feet through the centre of the towers, and you have the north and south extent of ground plan, including pedestal.

We depress into the earth, at the east end, to the depth of 16 feet, and enlarge all around beyond the lines of wall 3 feet for a footing.

The north and south walls are 8 feet thick, clear of pedestal; they stand upon a footing of 16 feet wall, on its bearing, which slopes 3 feet on each side to the height of 7 1/2 feet.  The footing of the towers rise to the same height as the side, and is one solid piece of masonry of rough ashlars, laid in good lime mortar.

The basement of the main building is divided into many rooms by walls, all having footings.  The line of the basement floor is 6 inches above the top of the footing.  From the tower on the east to the tower on the west, the face of the earth slopes 6 feet; four inches above the earth on the east line, begins a promenade walk, from 11 to 22 feet wide, around the entire building, and approached by stone steps on all sides.

There are four towers on the four corners of the building, each starting from their footing, of 26 feet square; these continue 16 1/2 feet high, and come to the line of the base string course, which is 8 feet above the promenade walk.  At this point the towers are reduced to 25 feet square; they then continue to the height of 38 feet, or the height of the second string course.  At this point they are reduced to 23 feet square; they then continue 38 feet high, to the third string course.  The string courses continue all around the building, except when separated by buttresses.  These string courses are massive mouldings from solid blocks of stone.

The two east towers then rise 25 feet to a string course, or cornice.  The two west towers rise 19 feet and come to their string course or cornice.  The four towers then rise 9 feet to the top of battlements.  These towers are cylindrical, having 17 feet diameter inside, within which stairs ascend around a solid colymn four feet in diameter, allowing landings at the various sections of the building.  These towers have each 5 ornamental windows on two sides, above the basement.  The two centre towers occupy the centre of the east and west ends of the building, starting from their footings 31 feet square, and break off in sections in line with corner towers to the height of the third string course.  The east centre tower then rises 40 feet to the top of battlements; the west centre tower rises 34 feet to the top of battlements.  All the towers have spires, the details of which are not decided on.

All these towers, at their corners, have octagon turrets, terminated by octagon pinnacles 5 feet diameter at base, 4 feet at first story, and 3 feet from there up.  There are also on each side of these towers two buttresses, eacept when they come in contact with the body of the main building.  The top of these buttresses show 48 in number, and stand upon pedestals.  The space between the buttresses and turrets is 2 feet at first story.  On the front of two centre towers are two large windows, each 32 feet high, one above the other, neatly prepared for that place.

On the two west corner towers, and on the west end, a few feet below the top of battlements, may be seen in bold or alto relievo, the great dipper, or Ursa Major, with the pointers ranging nearly towards the north star.  (Moral, the lost may find themselves by the Priesthood.)

I will now glance at the main body of the House.  I have before stated that the basement was divided into many rooms.  The centre one is arranged for a baptismal font, and is 57 feet long by 35 feet wide, separated from the main wall by four rooms, two on each side, 19 feet long by 12 wide.  On the east and west sides of these rooms are 4 passages 12 feet wide; these lead to and from by outside doors, two on the north and two on the south.  Further east and west from these passages are 4 more rooms, two at each end, 28 feet wide by 38 1/2 feet long.  These and their walls occupy the basement.  All the walls start off their footings, and rise 16 1/2 feet, and there stop with ground ceiling.

We are now up to the line of the base string course, 8 feet above the promenade, or steps rising to the Temple, which terminates the cope of pedestal, and to the first floor of said House.  This room is joined to the outer courts, these courts being the width between towers, 16 feet by 9 in the clear.  We ascend to the floors of these courts (they being on a line with first floor or main house) by four flights of stone steps 9 1/2 feet wide, arranged in the basement work; the first step ranging to the outer line of towers.  From these courts doors admit to any part of the building.

The size of the first large room is 120 feet long by 80 feet wide; the height reaches nearly to the second string course.  The room is arched over in the centre with an elliptical arch which drops at its flank 10 feet, and has 38 feet span.  The side ceilings have 1/4 elliptical arches which start from the side walls of the main building, 16 feet high, and terminate at the capitals of the columns or foot of centre arch, at the height of 24 feet.  The columns obtain their bearings direct from the footings of said house; these columns extend up to support the floor above.

The outside walls of this story are 7 feet thick.  The space from the termination of the foot of the centre arch to the outer wall, is divided into 16 compartments, 8 on each side, making rooms 14 feet by 14, clear of partitions, and 10 feet high, leaving a passage 6 feet wide next to each flank of centre arch, which is approached from the ends.  These rooms are each lighted by an elliptical or oval window whose major axis is vertical.

lThe second large room is one foot wider than the room below; this is in consequence of the wall being but 6 feet thick, falling off six inches on the inner, and six on the outer side.  The second string course provides for this on the outside.  The rooms of this story are similar to those below.  The side walls have 9 buttresses on a side, and have 8 tier of windows, 5 on each tier.

The foot of the basement windows are 8 inches above the promenade, rise 3 feet perpendicular, and terminate with a semi-circular head.  The first story windows have 12 feet length of sash, to top of semi-circular head.  The oval windows have 6 1/2 feet of sash.  The windows of the second story are the same as those below.  All these frames have 4 1/2 feet width of sash.

The pedestals under all the buttresses project at their base 2 feet; above their base, which is 15 inches by 4 1/2 feet wide, on each front, is a figure of a globe 3 feet 11 inches across, whose axis corresponds with the axis of the earth.

The base string course forms a cope for those pedestas [pedestals?].  Above this cope the buttresses are 3 1/2 feet, and continue to the height of 100 feet.  Above the promenade, close under the second string course, on each of the buttresses, is the moon, represented in its different phases.  Close under the third string course, or cornice, is the face of the sun.  Immediately above is Saturn with her rings.  The buttresses terminate with a projected cope.

The only difference between the tower buttresses, and the one just described, is, instead of Saturn being on them, we have clouds and rays of light descending downwards.

All of these symbols are to be chiseled in bas relief on solid stone.  The side walls continue above the string course, or cornice, 8 1/2 feet, making the walls 96 feet high, and are formed in battlements, interspersed with stars.

The roof is quite flat, rising only 8 feet, and is to be covered with galvanized iron, or some other metal.  The building is to be otherwise ornamented in many places.  The whole structure is designed to symbolize some of the great architectural work above.

The basement windows recede in, from the face of outer wall to sash frame, 18 inches, and are relieved by a large caveto.  Those windows above the base recede from face of wall to sash frame, 3 feet, and are surrounded by stone jambs formed in mouldings, and surmounted by labels over each, which terminate on columns which extend from an enriched string course, at the foot of each window, to the centre of major axis. 

My chief object in the last paragraph is to show to the judgment of any who may be baffled, how those windows can be come at, &c.  All the windows in the towers are moulded, and have stone jambs; each being crowned with label mouldings.

For further particulars, wait till the house is done, then come and see it.

The whole house covers an area of 21,850 feet.

TRUMAN O. ANGELL, Architect.”

(From the Deseret News, 17 Aug., 1854; reprinted in MS 16(48):753-755, 2 Dec., 1854)

19 Aug.:  Concerning the washing of feet.

“After our arrival in the British Isles in June last, it was deemed advisable to call a Council of the Pastors and Presidents of the Conferences in the United Kingdom, to take into consideration the condition of the Churches, and see whether the prospect of more extensive emigration might not seem to require some change of policy in their business affairs; also that we might obtain a more general and correct understanding of the condition of the work, the advancement it had made during our absence, and any new features which it might present after a growth of two years, the promulgation of new revelations, and the extension of emigration, which had been so cheering to all the Saints, and to ourself not less than any others. . . .

Among other subjects which were noticed on that occasion, was that of the Elders washing their feet and bearing testimony thereof concerning the city, town, house, or person that refused to receive them.  This subject, which was presented by Elder J. S. Fulmer, it appears, has been misunderstood by some in his district, where the ordinance has been at some previous time administered.

In order to comprehend something of the extent to which this ordinance, as recorded and commanded in Doc. and Cov. iv. 16, becomes a savour of life to believers, and of death to unbelievers, or those who reject the servants of God, and their testimony, we shall do well to consider the nature of the ordinance, which, like all others of divine appointment, has its own particular signification and import in the economy of heaven for the salvation of mortals.  All the ordinances of the Gospel are in their nature and effect purifying; they also tend to exalt those, who are their worthy partakers, in the scale of intelligence.  And as the Elders are particularly exhorted to be faithful in all things, and to abide in all the ordinances of the Lord’s house, it is of importance that they understand somewhat of their nature and power.

That the ordinance of washing of feet is essential in its place is abundantly evident from the words of our Saviour to Peter, when he modestly declined the condescending service of his Lord and Master–‘If I wash thee not, thou hast no part with me.’  John xiii. 8.  That it is also cleansing or purifying is equally apparent from the continuation of the instruction as given in the 10th verse–‘He that is washed needeth not save to wash his feet, but is clean every whit,’ which was also afterwards confirmed by telling them ‘ye are clean, but not all,’ alluding to the one that should betray him.

Having ascertained so much from the ancient Scriptures, we will notice what the Lord has said of the nature of this ordinance, in his revelations in these last days, through the Prophet Joseph, while instructing him to organize the school of the Prophets–‘And ye shall not receive any among you into this school, save he is clean from the blood of this generation: and he shall be received by the ordinance of the washing of feet, for unto this end was the ordinance of the washing of feet instituted,’ &c. Doc. and Cov. vii. 45, 46–read the two paragraphs.  It appears, then, from our Saviour’s own words, that this ordinance was instituted by himself, in the beginning, for that special purpose–that those to whom it was worthily administered might thereby be made clean from the blood of their fellow-men or their generation.  Now we inquire, did his performing that ordinance upon his chosen Twelve, in which he pronounced them clean from the blood of their generation, excuse them from any further travelling to preach to the people?  So far from that, they were then required to ‘go into all the world, and preach the Gospel unto every creature,’ whereas before they were only sent to the Jews; so that if the ordinance excused them from duty to any, it could only be the Jews, to whom alone they had been previously sent.  But we ask, were they excused from further duties to the Jews, seeing they were now sent to ‘every creature?’  Let the example of the same men whom Jesus pronounced clean, answer.  On the day of Pentecost, the Twelve being gethered together, and also many Jews from various parts of the earth, Peter rose up, and with more power than ever before, preached, and bore testimony of the crucified and risen Jesus, so convincing his hearers that three thousand went forward and were baptized the same day.

If the notions of some at the present day were correct, then it would have been of no use for Peter or any of the Twelve to preach to the Jews on that occasion, for none could have received their testimony, being sealed up to destruction through the washing of their feet, the shaking off the dust from their feet, and the many testimonies of the Saviour and his Apostles which had been borne against them from time to time.  Yet notwithstanding all this, we find the first and most successful effort of the Twelve made right in Jerusalem, where the most heinous crimes were committed against the Son of God, and against which he had denounced the heaviest woes.  Well, then, if the washing of the Elders’ feet does not seal up the hearts of the people against the overtures of mercy, what is its signification and import?  Simply this–that the minister has done his duty in carrying the Gospel to that man, family, village, town, city, or nation, as the case may be, and he or they have rejected him and his testimony.  The minister, by the washing of his feet, and testifying thereof to the Lord, virtually says–‘The Lord judge between me and thee;’ I have done my duty, I am clean of your blood.  All this should be done under the guidance of that spirit which says, ‘Father, forgive them, for they know not what they do;’ and then, if in a future day others should go there and baptize three thousand in one day, the first minister also would be led to glorify God, and forgive them the evil they had done him.  The Lord condemns people according to the amount of light and knowledge they reject.  Let us not therefore be vexed if He bears long with sinners, neither should we cast them out if they do not give God thanks, but, by every grace, gift, and virtue we may possess, seek to reclaim them with good words and kind acts, for ‘with what measure ye mete it shall be measured to you again.’  He that said, ‘whoso rejecteth you rejecteth me,’ will administer judgment upon such, except they repent, until the righteous will be ready to say–‘Father, forgive, it is enough.’

It should not be lost sight of, that although the Twelve were so eminently successful on the day of Pentecost, after the washing of their feet, still the ordinance has had all its dreadful virtue upon those who had rejected Christ and his Kingdom, even until this day.  ‘Vengeance is mine, I will repay, saith the Lord.'”  (Editorial [F. D. Richards, Editor], MS 16(33):521-522, 19 Aug., 1854)

17 Sep.:  Concerning Orson Pratt’s publication in The Seer

“President Young preached this afternoon & spoke upon the Law of consecration & had an interesting conversation in our Prayer Circle.  The subject of Elder Orson Pratt publishing the seer & the doctrin it contained was brought up in conversation.  President Young said He ought not to have published the marriage cerimony.  It was sacred & one of the last cerimonies attended to in the Endowments & ought not to have been given to the world.

Brother Pratt said that He thought it was no harm as the Plurality of wives & its doctrins was to be published to the world.  He said He should not have done it if He had thought there had been the least harm in it.  

President Young said He was satisfied that He intended no wrong in it.  He said that the doctrin taught in the Seer that God had arived at that State whareby He could not advans any further in knowledge power & Glory was a fals doctrin & not true that there never will be a time to all Eternity when all the Gods of Eternity will scease advancing in power knowledge experience & Glory for if this was the case Eternity would seease to be & the glory of God would come to an End.  But all of celestial beings will continue to advance in knowledge & power worlds without end.  Joseph would always be a head of us.  We should never ketch up with him in all Eternity nor He with his leaders.”  (Wilford Woodruff diary, 17 Sep., 1854)

8 Oct.:  No change in ordinances since days of Adam.

“The Ordinances of the Kingdom of God on the Earth are the same to the children of Adam from the commencement to the end of his posterity pertaining to the carnal state on this Earth, and the winding up scene of this mortality.  With regard to the Bible we frequently say, we believe the Bible, but circumstances alters cases, for what is now required of the people may not be required of a people that may live a hundered years hence.  But I wish you to understand, with regard to the Ordinances of God’s House to save the people in the Celestial Kingdom of our God, there is no change from the days of Adam to the present time, neither will there be until the last of his posterity is gathered into the Kingdom of God.

Those who are not acquainted with our doctrine are astonished, and say, ‘That is strange indeed; we thought no such thing as preaching Faith, Repentance, and Baptism was practiced in ancient, or Old Testament times.’  I can tell you that no man from the days of Adam, no woman from the days of Eve to this day, who have lived, and who are now living upon the Earth will go into the Kingdom of their Father and God, to be crowned with Jesus Christ, without passing through the same Ordinances of the House of God, you and I have obeyed.  I wish you distinctly to understand that.

There are many duties, and callings spoken of in the scriptures, and there are many not written, those for instance which are handed out to you by your President as circumstances require.  Those imposed by the President of the Church of God, or by the president of any portion of it, are duties as necessary to be observed as though they were written in the Bible; but these requirements, duties, callings etc. change with the circumstances that surround the people of God.  But when you speak of the system of Salvation to bring back the children of Adam and Eve into the presence of our Father and God, it is the same in all ages, among all people, and under all circumstances worlds without end.”  (Brigham Young, 8 Oct., 1854; Collier, TPBY 3:347-348)

5 Nov.:  Ordinances outside temple are “illegal”.

“Though we may have pretended to give endowments they are illegal.  Every temple ordinance that has been administered in this valley is illegal.  I will give you the key to this.  The Lord permitted us before the death of Joseph if we could not tarry in Nauvoo, Illinois and finish that temple and give the Saints their endowments, he would give them their endowments if he led them to the mountains to do it.  He permits us.  It is a privilege to open the eyes of the people preparatory to organizing unto them certain keys and ordinances preparatory to the work of endowments in the temple, and in case they should die it will be valid, but if they live, every ordinance that has been performed will be done over again when we finish the temple.  You say it is labor lost.  Just advance that labor and expense we are using to give the brethren their endowments from year to year and we will have it done quicker.”  (Brigham Young, Unpublished address, HDC, Ms d 1234, Box 48 Fd. 13; 5 Nov., 1854)

12 Nov.:  Historical background on The Vision (D&C 76).

“Well now, let me have a word with my brethren who lived in the Church when the revelation or vision, as it [is] called, was given in 1832 to Joseph and Sidney upon the different glories.  [Do] any of you remember how many were cut off because they would not believe it?  I do, and I guess Brother Lamb does, for he was there; this was nonsense, for they woul dhave apostatized anyway if they had only have given them time.  Now we have got light upon this subject, and we know it to be true.  We can now talk about there being one glory of [the] sun, another glory of the moon, and another of [the] stars and we feel well about it, but in those days when this revelation was given and we talked of 3 Heavens, first one and then another would say I don’t know, nor understand anything about it, and they did not go the right way to work to get know[ledge] either.  I have actually had it in my feelings, nothing doubting, nothing wavering, in fact I have been taught, says one, that all the heathen nations would be damned, and damned they must be, and damned they shall be, and I will turn round and apostatize.  [Some were] so aggravated that God said He would bring Saviours upon Mount Zion, and that He would save all the honorable men of the Earth; some would prefer being cut off and going to Hell, to having the Lord stretch forth his hand to save a few more than they expected would be saved.  What, the honorable men of the Earth be saved?  Yes all except the Sons of Perdition, those who have sinned against the Holy Ghost, who had once received that spirit, tasted of His power, and then turned round and denied Him; yes the Lord said, or showed in the vision that all the sons of Adam should come up in the resurrection and receive a greater glory than they anticipated.  I know many who, in consequence of this revelation, turned round and said they would rather go to Hell than have the Lord save all the heathen.

When I first heard it, an Elder had brought a copy in his pocket from Kirtland, and we went out to the woods and read the revelation and then we prayed, and read it and prayed again, and what answer to you think I got?  I got it is none of your business, that was the amount of it; I just got this simple answer, it is a matter that don’t concern you at the present time.  This was quite enough, and I did not trouble myself further about it, but I knew many who would rather apostatize than have the Lord save the whole human family; of course this was a piece of folly on their part.  I said, well, Lord, I know that the Book of Mormon is true, and I felt as I told a Methodist preacher when I was going to Kirtland in company with Brother Heber and Joseph Young, to see Joseph, for I was not yet acquainted with the prophet.  He began to ask me about the prophet, what kind of a man he was, what color he was, and a whole string of other questions, and oh, hell and the devil was to pay soon.  We stopped and got dinner, and then says I, Brother Gilmore I know nothing about it; but let him look as he will and be as wicked as the devils in Hell, I know that God Almighty has revealed the Plan of Salvation to him.  It is nothing to me of those men who are at the head of this Church, get drunk and swear and lie, the Lord God Almighty has revealed the Plan of Salvation through them, and I wish you to understand, Brother Gilmore, that I don’t embrace Joseph Smith, and I tell you that all the clergymen on the Earth put together cannot do the first or least sum that Joseph has brought forth.  So he did not get me to the ground to be converted again–I had been converted once and I didn’t need any more of it.”  (Brigham Young, 12 Nov., 1854; Collier, TPBY 3:405-407)

29 Nov.:  Reminiscence of introduction of baptism for dead

“James Weymon states that Joseph preached Seymour Brunson’s funeral sermon and then first introduced the subject of baptisms for the dead, and said to the people, I have laid the subject of baptism for the dead before you.  You may receive or reject it as you choose.  He then went and was baptized for his son Cyrus Livingston Weymon, by Harvey Olmstead.  Joseph on hearing of it at table in the evening asked what he said.  On his telling what the ceremony was, it proved that father Olmstead had it right.  Vienna Jaques witnessed the same by riding into the river on horseback to get close so as to hear what the ceremony would be.  These statements given by James Weymon and Vienna Jaques in Historian’s Office, GSLC, Nov. 29th, 1854.”  (Joseph Smith Papers, LDS Archives.  Bergera notes)

3 Dec.:  Why ordinances for dead must be performed here.

“Hence you perceive that there [spirit world], spirits have the privilege of embracing the truth.

You may ask if they are baptized there?  No.  Can they have hands laid upon them for the gift of the Holy Ghost?  No.  None of the outward ordinances that pertain to the flesh are administered there, but the light, glory, and power of the Holy Ghost are enjoyed just as freely as upon this earth; and ther are laws which govern and control the spirit world, and to which they are subject.

Can we do anything for them?  Yes.  What are we trying to build a Temple for?  And we shall not only build a Temple here, if we are successful, and are blessed and preserved, but we shall probably commence two or three more, and so on as fast as the work requires, for the express purpose of redeeming our dead.  When I get a revelation that some of my progenitors lived and died without the blessings of the Gospel, or even hearing it preached, but were as honest as I am, as upright as I am, or as any man or woman could be upon the earth; as righteous, so far as they knew how, as any Apostle or Prophet that ever lived, I will go and be baptized, confirmed, washed, and anointed, and go through all the ordinances and endowments for them, that their way may be open to the celestial kingdom.

As I have frequently told you, that is the work of the Millennium.  It is the work that has to be performed by the seed of Abraham, the chosen seed, the royal seed, the blessed of the Lord, those the Lord made covenants with.  They will step forth, and save every sone and daughter of Adam who will receive salvation here on the earth; and all spirits in the spirit world will be preached to, conversed with, and the principles of salvation carried to them, that they may have the privilege of receiving the Gospel; and they will have plenty of children here on the earth to officiate for them in those ordinances of the Gospel that pertain to the flesh.”  (Brigham Young, 3 Dec., 1854; JD 2:138)

3 Dec.:  The righteous to wait a while for endowments.

“Among those we administered the endowments to in Nauvoo, do you not think we administered to some who were devils, or in other words, full of the devil?  You wish to see a Temple built, and, when it is done, some poor miserable beings will come up, and say, ‘We were baptized by brother So-and-so.  Brother Brigham is a charming man, and what an excellent woman his wife is!  Cannot we have our endowments this winter, brother Brigham?’  And they will plead with brother Kimball, and sympathise for this or that man, saying, ‘Do let him have his endowment, for he is so generous and loving; he gave a sister a pair of stockings and shoes; cannot he have his endowment?’  Well, he gets his endowment, and what for?  To go to California, and reveal everything he can, and stir up wickedness, and prepare himself for hell.

I would rather see this people cleansed, and give the righteous their endowments after they have waited awhile.”  (Brigham Young, 3 Dec., 1854; JD 2:144)

3 Dec.:  Many temples to be built.

“Brethren and sisters, and all who preach the gospel of salvation, and, in short, all who inhabit this earth, I wish you to understand that the Lord has pleased to organise tabernacles here, and put spirits into them, and they then become intelligent beings.  By and by, sooner or later, the body, this that is tangible to you–that you can feel, see, handle, &c., returns to its mother dust.  Is the spirit dead?  No.  You believe the spirit still exists, when this body has crumbled to the earth again, and the spirit that God puts into the tabernacle goes into the world of spirits.  What is their situation?  Is there any opportunity for them whatever?  Yes, there is; although there is a great deal of scripture which the priests have been pleased to make, without revelation, that contradicts this idea; and the traditions of the fathers contradict it, not the traditions of the prophets, and apostles, but of our fathers, those who have lived in the dark ages of the world, and the great majority of those who live now; for I do not know of a darker period in the history of the world, that that of the nineteenth century, apart from the light of the new and everlasting covenant.  It is the ignorance and superstition of the people that contradict future progression in the world of spirits, for the gospel does not.  There is an opportunity for men who are in the spirit to receive the gospel.  Jesus, while his body lay in the grave two nights and one day, went to the world of spirits to show the brethren how they should build up the kingdom, and bring spirits to the knowledge of the truth in the spirit world; he went to set them the pattern there, as he had done on this earth.  Hence you perceive that there, spirits have the privilege of embracing the truth.

You may ask if they are baptized there?  No.  Can they have hands laid upon them for the gift of the Holy Ghost?  No.  none of the outward ordinances that pertain to the flesh are administered there, but the light, glory, and power of the Holy Ghost are enjoyed just as freely as upon this earth; and there are laws which govern and control the spirit world, and to which they are subject.

Can we do anything for them?  Yes.  What are we trying to build a Temple for?  And we shall not only build a temple here, if we are successful, and are blessed, and preserved, but we shall probably commence two or three more, and go on as fast as the work requires, for the express purpose of redeeming our dead.  When I get a revelation that some of my progenitors lived and died without the blessings of the gospel, or even hearing it preached, but were as honest as I am, as upright as I am, or as any man or woman could be upon the earth, as righteous, so far as they knew how, as any apostle, or prophet that ever lived, I will go and be baptized, confirmed, washed, and anointed, and go through all the ordinances and endowments for them, that their way may be open to the celestial kingdom.

As I have frequently told you, that is the work of the milennium.  It is the work that has to be performed by the seed of Abraham, the chosen seed, the royal seed, the blessed of the Lord, those the Lord made covenants with. They will step forth, and save every son and daughter of Adam who will receive salvation here on the earth; and all spirits in the spirit world will be preached to, conversed with, and the principles of salvation carried to them, that they may have the privilege of receiving the gospel; and they will have plenty of children here on the earth to officiate for them in these ordinances of the gospel that pertain to the flesh.”  (Brigham Young, 3 Dec., 1854; DN 8 Feb., 1855)

3 Dec.:  Those who reveal the secrets of the endowment.

“Last Sabbath we had an excellent discourse from bro. Aaron Farr; his spirit is good, and so is bro. Washington L. Jolly’s.  Bro. Farr closed his remarks by saying, ‘that we were building fine houses, and neglecting the Temple of the Lord,’ and bro. Jolly who referred to the same thing in his remarks. If it would not hurt their feelings, I would sayk, ‘It is none of your business if we do not biuld a Temple here for years.’  I know they feel anxious to have a place for us to administer the endowments in, and so do I.

Among those we administered the endowments to in Nauvoo, do you not think we administered to some who were devils, or in other words, full of the devil?  You wish to see a temple built, and, when it is done, some poor miserable beings will come up, and say, ‘we were baptized by bro. So-and-so; bro. Brigham is a charming man; and what an excellent woman his wife is; cannot we have our endowments this winter, bro. Brigham?’  And they will plead with bro. Kimball, and sympathise for this, or that man, saying, ‘Do let him have his endowment, for he is so generous, and loving, he gave a sister a kpair of stockings, and shoes; cannot he have his endowment?’  Well, he gets his endowment, and what for?  To go to California, and reveal every thing he can, and stir up wickedness, and prepare himself for hell.

I would rather see this people cleansed, and give the righteous their endowments, after they have waited a while.  Let the poor, and those who are humble before the Lord have the first chance.  I shall not build a temple, nor commence to put one piece of hewn stone upon the foundation, or plane a board, or stick of timber for that building, until the Temple lot is fenced.  If this people will pay one fifth of the tithing that is due, we can build all that we wish.

I will venture to say that bro. Farr, and Jolly never counseled their brethren, where they have been laboring, to come up here, and pay their tithing; and yet they look to me and my brethren to do it all.  To send the gospel to the nations, to build Temples, and watch night and day over the interests of this kingdom, and they have not even mouthed tithing; or if they have, they have merely touched upon it, and when they get here, they whisper in my ear, ‘bro. Brigham, handle them carefully on tithing, for they know but little about it.’

I wish you to understand me.  Wait until this people have paid their tithing, before there is any demand made on the Lord, or on His servants for a Temple.  If this people rise up, and make demands on me for anything that has not been done; or complains about anything that they have done, I am ready to post up the books, and strike a balance sheet, and show whether it is you, or your president that is the defaulter.”  (Brigham Young, 3 Dec., 1854; DN 8 Feb., 1855)

16 Dec.:  British anticipation of SL Temple.

“THE TEMPLE.–A temple has been commenced in Great Salt Lake City, which when finished will be the third one built by the Latter-day Saints, in which to receive the fulness of the Holy Priesthood.  None but Latter-day Saints are capable of building a house for that purpose, because they are the only people who believe in the necessity of one, and in direct revelation from heaven, which is the only channel through which instructions can be received how to build a house in which the ordinances of salvation may be administered.  When men build houses, they endeavour to adapt them to the use designed.  The Lord is a most accomplished Architect, and is ever ready to plan for the good of His people, but He expects them to do the work which is so peculiarly for their benefit.  Experience is required, in order to improve in building temples; and when we are sufficiently advanced to carry out the Lord’s plans, His temples will surpass all other structures on the earth for adaptation of purpose, beauty of proportion, and elegance of finish.

From the plan given by the architect, brother T. O. Angel, the temple now in progress will be rich in architectural beauty, but will only approximate towards the excellence of the one which many of us hope to assist in building in Zion, when that land is redeemed.  Satan watches with peculiar interest the progress of this great work, which when finished will give the Priesthood more power on the earth to oppose him in his evil designs.  Consequently, when the Saints commence building a temple, he stirs up his legions afresh, and marshals his forces to hinder the work.

In order to prepare His people to receive His choicest blessings, the Lord has heretofore seen fit in His wisdom to purify them in the fiery furnace of affliction, that they might be cleansed from iniquity, and learn to appreciate and make a proper use of His blessings.

When the corner stone of the temple was laid in G. S. L. City, the Prophet Brigham told the people that from that time they might expect that the devil would begin to rage.  Not long after, our Indian difficulties commenced, which we may consider only the beginning of a series of events that will serve to cleanse the Saints from hypocrites, and those who love to work iniquity, that the faithful may receive those great blessings which are in store for them.

It is useless for Saints to go to the Valleys of the mountains with the expectation that when they arrive there their troubles and trials will be at an end, that they can then make farms, accumulate wealth, and enjoy it in peace.

The building up of this kingdom requires the sacrifice of everything, and the constant exercise of all our powers of mind and body.  The more we do, the more we shall be able to accomplish.  To overcome the present obstacles to our progress is only the stepping stone to others of still greater magnitude.  Blessings will follow only in proportion to our diligence.  If we do but little, we shall receive but little.  If we labour in part, we shall receive only part of a salvation.

Many, after starting for Zion, linger by the way, in order to avoid the thrashing-floor which the Lord has prepared for His people.  They expect that when troubles have passed over, and others have helped to fight the battles of the Lord, they can step in and receive blessings with those who have endured.  Such will find their mistake when it will be too late to remedy it.  They are those whom our Saviour denominated ‘thieves and robbers,’ who will not enter in at the door, but strive to climb up some other way.  We would say to the Saints, that what you are here you may expect to be when you arrive at the place of gathering.  Here, then, is the place to learn diligence in well doing.

We cannot leave this interesting subject without again calling the attention of the Saints to the Temple Fund, which has been instituted that all may bear a part in the construction of a temple in which they may receive the higher ordinances of the Priesthood.

Through the blessing of the Lord many of the Conferences are relieving themselves of debts which had become burdensome, and as they do so, we wish them to renew their exertions to swell this Fund, and give it that attention which its importance to us, not only as a people, but as individuals, demands.”  (Editorial [F. D. Richards, Editor] MS 16(50):792-793, 16 Dec., 1854)

17 Dec.:  Nature of the ancient endowment.

“The commission given to Joseph Smith and others in our day, was to go forth and preach the gospel of Jesus Christ, and the Lord said unto them, he that believeth and is baptized shall be saved, and he that believeth not shall be damned.  The Savior gave the same commission to the Twelve Apostles anciently, and said ‘go ye into all the world, and preach the gospel to every creature, he that believeth and is baptized shall be saved, and he that believeth not shall be damned.’  But he enjoined another duty uopn them, he commanded them to tarry in Jerusalem until they were endowed with power from on high.

In the chapter I have read, you will notice the Apostle Paul states, ‘he did not receive this gospel of man, neither was he taught it but by the revelations of Jesus Christ.’  From this you see, that the gospel was a certain something he could not receive from man, but had to receive it from Jesus Christ by revelation.  The disciples had traveled with Jesus, they had seen him in the midst of his enemies, and witnessed that he had been delivered by the power of God from their grasp; they had seen him cast out devils; they had heard his voice speak to the dead, and they came forth; thus, they had witnessed many mighty displays of the power of God through his Son Jesus Christ; yet, said he, before you attempt to preach my gospel to all the world, after I leave you and go to the Father, tarry in Jerusalem until you are endowed with power from on high.  They had learned obedience to his word, and according to the account given of them they tarried.

The nature of that endowment was different from the one we read of in these days, viz. to go [to] a college, or other seminary of learning, and gratiate to be endowed and qualified to preach the gospel.  The nature of the endowment given to the Apostles anciently was of a peculiar kind.  They tarried till the Jews asembled to celebrate the feast of Pentecost.

At that feast was assembled the leaders of the Jews, and thousands flocked to the city of Jerusalem, not only from the Jewish nation, but from the neighboring nations.  They waited until the day of Pentecost was fully come, and while they were assembled together in an upper room, suddenly there came a sound from heaven as of a mighty rushing wind, and it filled all the house where they were sitting; and there appeared unto them cloven tongues like as of fire, and it sat upon each of them, and they were all filled with the Holy Ghost, and began to speak with other tongues as the Spirit gave them utterance.

When this was noised abroad the multitude came together and were confounded because every man heard them speak in his own language, they were all amazed and marveled, saying one to another, behold, are not all these which speak Galileans?  And how hear we every man in our own tongue, wherein we were born.  Others mocking said, these men are full of new wine.  But Peter standing up with the eleven Apostles, lifted up his voice and said to them, ‘ye men of Judah, and all ye that dwell at Jerusalem, be this known unto you, and hearken to my words; for these are not drunken as you suppose, seeing it is but the third hour of the day.  But this is that which was spoken by the Prophet Joel, etc.’  Thus, while they were wondering and disputing among themselves the chief Apostle Peter who had received the keys of the kingdom from his Master, with his brethren stepped forward and commenced preaching to them, and gave them a narrative of the dealings of God with their fathers Abraham, Isaac, and Jacob; noticing the promises made to them, and tracing the subject down through the prophets to the people then living.”  (Jedediah M. Grant, 17 Dec., 1854; DN 25 Jan., 1855)